SCIENTIFIC INFORMATION IN ANCIENT SANSKRIT LITERATURE
Transcript of SCIENTIFIC INFORMATION IN ANCIENT SANSKRIT LITERATURE
SCIENTIFIC INFORMATION IN ANCIENT SANSKRIT
LITERATURE
1. ECLISPE PERIOD NUMBER IN THE RIGVEDA (3339
IS SAME AS THE EIGHTEEN YEAR ECLIPSE CYCLE)
2. FIRST FLOOD AND THE COMET LIST OF
PARAASHARA (THE FIRST GREAT FLOOD IS
DATEABLE TO c 2700BC AFTER WHICH 26 COMETS
WERE LISTED)
3.WAS THE VEDIC IRINA NEAR THE PRESENT DAY
RAN-OF-KUTCH ?
Geographical Location of the Vedic
Irin.a in Southern Rajasthan
R.N. Iyengar and B.P.Radhakrishna
Under Review in the
Journal of the Geological Society of India
18TH CENTURY
MAP OF INDIA.
OBSERVE THAT
RANN-OF-KUTCH
IS SHOWN AS A
GULF WITH FOUR
ISLANDS.
Kutch itself appears
like an island
Contemporary map marked with Harappan sites
The city was
surrounded by a series
of square walls, with a
"Citadel" which rises
15 meters above the
"Middle Town" and the
"Lower Town".
A signboard with ten huge Indus signs found on the floor of a room at
the North Gate was probably originally displayed above the gateway.
Although the Indus script written on the signboard is still undeciphered,
it is likely that the inscription represents the name of the city or the name
of a god or a ruler.
Northern
gateway
of the
Citadel.
The Rann-of-Kutch, a vast region of wasteland, in
north Gujarat is generally described as a salt marsh.
The region is of considerable interest to historians,
archaeologists, geologists and the common people.
One of the ancient cities of the Harappan period, now
called Dholavira, has been excavated in this region.
Many other Harappan settlements have been unearthed
in Kutch, making the region of special importance in
delineating ancient Indian history.
MOTIVATION FOR THE PRESENT WORK
Since the River Sarasvati, also flowed in the same
broad geographical province, Vedic culture might have
been influenced by its nearness to this region.
Starting from the Rigveda (RV), Vedic literature
refers to a special type of land called Irin.a,
quite often in a nuanced fashion.
In the scheme of Vedic rituals, as described in
the Brahman.as and Sūtras, Irin.a occupies a
significant place associated with Nir.r.ti the deity
of disaster.
The word is used in the epics in the sense of
empty or barren land. The Mahābhārata in one
place says that it was formed by the recession of
the sea.
Gradually the word disappears from classical Sanskrit
literature.
There are, however, sufficient hints in the available
Vedic literature to discern what could have been the
most likely region indicated by Irin.a.
In the past that Irin.a has been identified with the
Ran.-of-Kutch (Bisht 1989, Agrawala 1953).
A proper study of this identification is necessary. The
present paper critically reviews the original literature
about the word Irin.a taking into account associated
names, legends and other metaphorical hints.
The word Irin.a (Erin.a) occurs six times in the RV.
1) In the first book (man.d.ala) of RV hymn (sūkta) 186 is a
prayer addressed to several deities; Savitar, Aryamā, Mitra,
Varun.a, Agni, Indra, Tvas.t.ar, Marut and others. Verses
(mantra) 8 and 9 are about a place called Erin.a a variant of
the word Irin.a.
The text in its translation by Griffith(1896) reads:
So may the Maruts, armed with mighty weapons, rest here on
heaven and earth with hearts in concord. As gods whose cars
have dappled steeds like torrents, destroyers of the foe allies of
Mitra. They hasten on to happy termination their orders when
they are made known by glory. As on a fair bright day the
arrow flieth over all the barren soil their missiles
sparkle. (RV 1.186. 8-9)
Griffith translates the word Erin am as barren soil. The
context is that of Maruts, who armed with their mighty
weapons can discharge sparkling arrows over a region or
place called Erin a.
Next, we do not meet the word till the eighth book.
2) In verse 8.4.3 addressed to Indra the word gets
translated as desert's watery pool.
3,4) In hymn 8.87 addressed to Aśvins, it appears twice in
its basic form Irin a, interpreted as a pool.
The interesting point here is that in all the three cases Irin a is
associated with a special animal called Gaura. The simile in the
hymn refers to the thirst and swiftness of Gaura to go to the pool.
Griffith is not sure of the meaning of Gaura since
he takes this animal to be wild-bull in one place but
as antelope in another place (RV 8.4.10).
The nature of this animal is mentioned in RV
(7.69.6) as being thirsty and going to the glittering
place.
Thus, it may be inferred that in the eighth mandala,
the composers of the Kanva family, associated Irina
with water holes and the habitat of animals called
Gaura.
5,6) The next usage of Irin a is in the tenth book, where tradition
interprets it as a dice board.
Sprung from tall trees on windy heights, these rollers transport me as
they turn upon the table…..Cast on the board, like lumps of magic
charcoal, though cold themselves they burn the heart to ashes. (RV
10.34.1, 9)
The first verse refers to objects that sprung from tall trees at a
height. This could refer to the nuts of the Vibhītaka tree out of
which dice were made. Also another interpretation is possible,
as the second half of verse 9 above in original reads,
Divyā angārī Irine nyuptāh śitāh santo hrdayam
nirdahanti|
Heavenly charcoals having ploughed into Irin a,
though cold, burn the heart.
The above are the six places in RV where
the word Irin a appears. These are not
sufficient to identify the place. Yajurveda
Samhita and other related texts provide
further clues for its identification.
Irina acquires a ritualistic position in the
sacrificial practices as described in the
Yajurveda texts. Taittirīya-Samhitā (TS)
of the Kr s na-Yajurveda first refers to
this in the legend of Viśvarūpa.
TS ii.5.1.3
saMvatsaraaìd ápi rohaad íty abraviit tásmaat puraaì
saMvatsaraaìt
prthivyái khaatám ápi rohati vaaìrevrtaM hy àsyai |
trtiiyaM brahmahatyaaìyai práty agrhNaat tát
svákrtam íriNam abhavat tásmaad aaìhitaagniH
shraddhaaìdevaH svákrta íriNe naaìva syed
brahmahatyaaìyai hy èShá várNaH | sá vánaspátiin
úpaasiidad | asyái brahmahatyaaìyai trtiiyaM práti
grhNiitéti | tè 'bruvan | váraM vrNaamahai vrkNaaìt ||
Viśvarūpa son of Tvast r had three heads.
Indra killed him by cutting off the heads,
but was accused of being guilty. Earth
agreed to take one-third of the guilt of
Indra, in return for a boon. This head
(guilt) became Irina on earth and hence
orthodox people are advised not to stay
at Irina
The translation of Irina as a natural fissure (Keith
1914) is not appropriate.
This can be inferred from other hymns (TS 3.4.8.5)
where pradara (fissure, opening) is suggested as an
alternate to Irina for observing some rituals to
control one‟s enemy.
Irina and pradara were both self-made (svakr ta), in
contrast to man made fields or openings.
The two land-types were equivalent as far as the
ritual was concerned but they were not physically
identical.
TS iii.4.8.5
aayátane shamayati | abhicárataa pratilomáM
hotavyaaÌH praaNaaìn
evaaìsya pratiiìcaH práti yauti táM táto yéna kéna ca
strNute |
svákrta íriNe juhoti pradaré vaitád vaaì asyái
nírrtigrhiitaM
nírrtigrhiita eváinaM nírrtyaa graahayati yád
vaacáH kruuráM téna
váShaT karoti vaacá eváinaM kruuréNa prá vrshcati
taajág aaìrtim
aaìrchati | yásya kaamáyetaannaaìdyam ||
The Maitrāyanī-
Samhitā (3.2.4)
has similar
statements
associating
Nirr ti, Irin a
with the
southwest
direction
without
mentioning the
pradara.
Shatapatha Brahmana
text belongs to the
shukla yajurveda
school. Based on
astronomical
statements the text can
be broadly dated to
about 2000-3000BC.
In the previous lecture
we have seen that the
earliest mention of the
Great Flood involving
a Fish and the King
Manu occurs in the
Sh. Brahmana.
They go south, where the self-created (natural)
Verina is reached or a fissure due to a shvabhra
(whirlpool). (5.2.3.2)
With them they go towards the southwest
direction (quarter). That is the direction of
Nirr ti. …….He places those (bricks) in the self-
created Verina or in the fissure of a whirlpool.
Verily Nirr ti grasps that part where there is a
ground fissure or a place where no herbs grow.
Thus, he places Nir r ti in that part of earth set-
aside for Nirr ti. (7.2.1.8)
In the Mahābhārata the word occurs in two places. In
the ādi-parvan (64.2-3) it is used in the sense of a
barren or vacant land at the end of a forest.
In the Mahabharata Anuśāsana-parvan, (Ch.139
v.24-26) while recounting the episode of River
Sarasvatī drying up, we read Utathya demanding
Earth
darśayasva sthalam bhadre sat-sahasra-śata-hradam|
tatastad Irinam jātam samudraśca apasarpitah ||
tasmāt deśānnadīm caiva provāca asau dvijottamah|
adrśyāgaccha bhīru tvam sarasvati marum prati||
apunyah esa bhavatu deśastyaktastvayā śubhe|
Show me the place with six thousand one hundred
water holes. Then that place became Irina and the
sea was pushed aside. Then he said to the River ‘O
timid Sarasvati, disappear from this place and come
towards the desert. Let this place, discarded by you,
be devoid of merit.’
These verses imply that Irina and Maru were
distinctly different regions. The above is an ancient
literary reference to the sea receding to bring out a
landform called Irin a. Mahābhārata clearly
associates this place with the drying up of River
Sarasvatī.
Construction of forts
artha shastra 02.3.01/
caturdizaM jana.pada.ante saamparaayikaM
daiva.kRtaM durgaM kaarayet, antar.dviipaM
sthalaM vaa nimna.avaruddham audakam,
praastaraM guhaaM vaa paarvatam,
nirudaka.stambam iriNaM vaa dhaanvanam,
khaJjana.udakaM stamba.gahanaM vaa
vana.durgam //
Manusmrti, which describes Aryans as those living
east of River Sarasvatī and north of the Vindhya
Mountains, prohibits reciting Vedas while being in
Irina.
nādhīyīta aśvamārūdho na vrksam naca hastinam|
na nāvam na kharam nostram nerinastho na yānagah||
(4.120)
popular books on architecture refer to Irina-type
fort. Maya-mata (Ch.10, 36b, 38b) classifies forts
into seven types, depending on their location. These
are mountain, forest, water, marsh, Irina, natural,
and mixed types. Usually Irina type of fort is said to
be in a place without water and trees.
Br hat-samhitā of Varāha-mihira, which is a standard
reference on ancient geography, does not cite Irin a.
Popular lexicons Amara-kośa and its successor
Trikānda-śesa do not list this word.
However, Kacchha as a geographical name appears
prominently in many texts.
Thus, in medieval India Irin a as an identified location
had been forgotten except possibly in the small area
where the Vedic Irin a was originally located.
Irin a associated with the Ran -of-Kutch, gets independent
validation from a Greek source. Periplus of the Erythrean
Sea is a navigator‟s guide belonging to 1st century BC. It
is informative to quote extracts from this text as translated
by McCrindle(1879).
“After the river Sinthos is passed we reach another gulf,
which cannot be easily seen. It has two divisions -the
Great and the Little by name- both shoal with violent and
continuous eddies extending far out from the shore, so that
before ever land is in sight ships are often grounded on the
shoals, or being caught within the eddies are lost. Over
this gulf hangs a promontory which, curving from Eirinon
first to the east, then to the south, and finally to the west,
encompass the gulf called Barake, in the bosom of which
lie seven islands.”
• McCrindle comments: “The first place
mentioned after the Indus is the Gulf of
Eirinon, a name of which traces remain in
the modern appellation the Ran a of Kachh.
This is no longer covered with water except
during the monsoon, when it is flooded by
sea water or by rains and inundated rivers.
At other seasons it is not even a marsh, for
its bed is hard, dry and sandy; a mere saline
waste almost entirely devoid of herbage,
and frequented but by one quadruped – the
wild ass.”
Irina and Gaura
It would be interesting to see how the
animal Gaura would fit into the identified
location of Irin a. This sensitively depends
on identifying the animal denoted as Gaura
in RV. It has already been pointed out that
Griffith is not sure of the animal described
in RV. Some later Sanskrit dictionaries are
also confusing, where it is interpreted as a
kind of buffalo (Bos Gaurus, often classed
with the Gavaya).
yáthaa gauró apaá kRtáM tR'Syann éty
ávériNam
aapitvé naH prapitvé tuúyam aá gahi
káNveSu sú sácaa píba [8.4.3a]
Even as the wild-bull, when he thirsts, goes
to the desert's watery pool,
Come hither quickly both at morning and at
eve, and with the Kanvas drink thy fill.
However as per Aitareya Brāhmana, the prime
claimant for continuing the Rgvedic Samhitā
tradition, Gaura is a demented horse. In the 8th
Book 6th Chapter of this text, a legend is told
about why the flesh of some animals should not
be eaten.
Athainam utkrānta-medham atyārjanta|| sa
Gaura-mr go abhavat||
In the notes by S adguruśisya, Gaura is
explained unambiguously as (vikr ta aśvākrtirhi sah ).
‘one with the distorted horse-form’
WHITISH WILD ASS OF KUTCH. LOCALLY CALLED KHUR.
CAN THIS BE THE GAURA OF THE RIGVEDA; INTERPRETED
(WRONGLY) AS WILD INDIAN BUFFALO
IN THE
FAMOUS
RUDRA-
SUKTA
SHIVA THE
GOD OF
DESTRUCTI
ON IS
CALLED
IRIN.YA
Geographical Constraints
Eirinon of Periplus is easily recognized as the
Ran-of-Kutch of present day. The resemblance
of Eirinon to the Vedic word Irina is significant.
Periplus provides an eyewitness account of the
northwest coast of India some two thousand
years ago. There were seven islands and the
present day Ran region was a shallow sea. This
immediately brings up the question of where the
coastline was, in those days. This question has
not been answered satisfactorily on the basis of
geological, marine and climate data.
There are strong pointers, however, to indicate that
Nagar, Bela, Khadir, Wagir and Pacham were
islands along with Kutch.
Sivewright (1907) the first person to carry out
engineering survey of Kutch region has constructed
a map showing the probable ancient shoreline, two
thousand years before present. He has collated
accounts of Alexander‟s campaign (325 BC), the
Periplus and the notes of Arab writers (712 AD)
with his own leveling operations to delineate the
approximate ancient coastline. As per this study,
during Alexander‟s time Ran, was navigable with
its northern limit almost coinciding with the 25th
parallel.
However, thousand years later in the 8th century
AD this coastline had shifted considerably
southwards as a line joining Nagar and Debal
near Karachi.
As a working approximation it was proposed by
Sivewright that the 100 feet (33 m) contour of his
time (1900 AD) on land could be treated as the
ancient shoreline circa 100 BC.
Hence, two thousand years before present, for
people living in Rajasthan, Eirinon of Periplus
would have been the southern sea.
R.Sivewright: Geographic Journal, Vol.29, No.5, May 1907.
Evidence of River Sarasvati
The above leads one to believe that the recession of
the sea could have created the Vedic Irin a as
mentioned in the Mahābhārata.
As per MB, sea recession was coterminous with the
migration of River Sarasvati relatively westwards
towards the desert. In recent years the history of the
dried up River Sarasvati has been extensively
investigated by scientists using sophisticated modern
methods.
Integrating the results of several scientific researches,
one gets the broad picture of Sarasvati being the major
river in northwest India during 7000-5000 B.C.
In the following period of 5000-3000 BC the region
was affected by severe neo-tectonic activity and by
the onset of a regime of aridity.
This was also the period when proto-Yamuna,
initially flowing southwesterly, shifted on to an
eastern course.
This is attributed to the subsidence or down
sagging of the northern limbs of the Aravalli
Mountains and consequent flattening of the region.
The subsequent period up to 1000 BC saw the slow
desiccation of rivers Sarasvatī and Drs advatī.
Ghose et al (1979) have analyzed satellite imagery of
paleo-channels indicating westward shift in the
drainage of Sarasvati, which was once flowing along
the foothills of Aravallis ending in the Little Ran -of-
Kutch. The western limit of the disrupted drainage is
now seen as the dry bed of the River Ghaggar ending
in the Great Ran -of-Kutch.
The sediments brought down by the mighty
Himalayan Rivers would have contributed in no small
measure for filling up the ancient estuaries and elevate
the land relative to the sea.
Nevertheless investigations show that Dholavira was a
port around 2500 B.C. This would mean that the
ancient sea level was four to six meters higher than at
present (Gaur and Vora 1999, Mathur 2002)
Hence Vedic Irin a has to be located north of the
northern shoreline of Eirinon of Periplus. Since dating
of the Rgveda is not a settled problem, it may be
tentatively concluded that during the Vedic period the
coastline was at least half degree north of Sivewright’s
approximation of 25 N. A map of the region, based on
the results of Sivewright and Ghose et al, is shown in
Figure.
Map of South Rajasthan and Ran -of-kutch. The shoreline during
Alexander‟s time (325 BC) was approximately along 25 N, according
to Sivewright. In the R gvedic period the coast would have been
further north of this line.
It is seen that the ancient sea in Vedic times washed
the foothills of the Aravalli Mountain ranges and
would make the Vedic Irin a to be located in the
alluvial plains near the confluence of the present River
Luni (Skt. Lavan āvatī) with the Ran-of-Kutch. In this
scenario the most conspicuous physical features to be
associated with Irin a would be the near by sea and the
Aravalli Mountains.
The current name of this mountain range is derived from
the local name Arbali meaning haphazard. In turn, this
word is traceable to the Sanskrit name Arbuda. This word
can be recognized in the name of its prominent peak Mt.
Abu. This takes us back to the Vedic texts to look for
associations between Irin a and Arbuda.
Irin a and Arbuda
In the RV text the word Arbuda appears seven times.
In the order of the books the first reference is in RV
(1.51.6), mahāntam cit arbudam ni kramīh padā
Indra is said to have trod mighty Arbuda under his
foot.
This hymn is in a sequence of laudatory poems to
Indra for his heroic acts. In the past, scholars have
interpreted Indra and his acts in a variety of ways
ranging from the mystical to the trivial.
But the conspicuous act of Indra hitting a mountain
most probably called Arbuda cannot be easily
overlooked.
RV (1.55.3) is quite specific about one of
his acts, when it says: ‘you bend, as it
were, even that famed mountain down’.
The second book of RV refers to Arbuda
twice in hymns (11.20) and (14.4) again
in connection with the mighty acts of
Indra.
In RV (2.11.20) Indra is said to have ‘cast
down Arbuda’.
Curiously enough, the preceding hymn
RV (2.11.19) informs ‘Tvast ar’s son
Viśvarūpa was given to Trta’.
The above RV hymn further says
‘Indra sent forth his whirling wheel like
Sūrya and aided by the Angirases rent
Vala’.
The hymn RV (2.14.4) is similar in
mentioning Indra ‘cast down headlong
Arbuda and slew him’.
Further three references to Arbuda are in
the eighth book, which is the only family
book in RV referring to Irina. Hymn RV
(8.3.19) is about Indra driving out cattle
of Mrgaya and Arbuda from the
mountain. Here Arbuda appears to be a
personal name, but is connected with the
mountain.
This hymn equates Indra with the
highest God and also mentions his above
deeds as most ancient.
Another hymn RV (8.32.3) by the same
seer, lauds Indra as having brought
down the height of lofty Arbuda.
In the same hymn RV (8.32.6) it is
mentioned that Arbuda was pierced with
snow (or frost).
The last reference is in RV (10.67.12),
translated by Griffith as: „Indra with
mighty strength cleft asunder the head of
Arbuda the watery monster’.
In the original, the Sanskrit text reads
indro mahnā mahato arnavasya vi mūrdhānam abhinad
arbudasya
There is nothing to indicate that Arbuda was
a monster. Moreover arn ava is sea and not
just any water. The inference can only be that
Arbuda that was hit by Indra, was connected
with a sea.
All the above seven references strongly
indicate that Arbuda was a mountain
close to the sea.
The act of Indra highlighted in the verses should be
taken to mean, bringing down the height of a peak
or renting a hilly region from above.
Shorn of the metaphors, the above may be the
description of a spectacular natural event, which
could have lead to a chain of disastrous
consequences over a period of time.
The geographical constraints as dictated by
modern scientific investigations about River
Sarasvatī, match with the Rgvedic description of
the decrease in height of Arbuda as a real
topographical change. This happened in an
unknown period during 4th- 5th millennium BC.
it is easy to observe that Viśvarūpa
Tvāstra and his link to the act of Indra
slaying Arbuda in the second book, is the
earliest version of the same episode
recounted in the 8th Book.
Viśvarūpa being given to Trta (RV
2.11.19) is most likely an archaic but
picturesque way of saying that the
personified celestial object got divided
into three parts.
This surmise is reasonable since the
Yajurvedic legend describes the same
Viśvarūpa Tvāst ra as having had three heads.
One of the heads cut by Indra eventually
formed the Irin a, as per TS.
This was coeval with the renting of Vala,
which in modern terminology could indicate
the creation of a crater.
This could be the reason for Yajurvedic texts
prescribing pradara as an alternate to Irin a.
associations found in the YV texts should be treated
as later proposals indicating geographical closeness
of Irina with Arbuda.
Besides Arbuda the other physical correlate of Irina
is Arnava the sea.
As the visible mountain ranges showed dramatic
reduction in their heights, there were possibly
disturbances in the nearby sea.
Along with changes in the shoreline, the land
became saline and uncultivable.
Irina became, as time passed on, a bye word for
disaster.
The Upanishadic seers drew inspiration from these
events, to ponder about the meaning of life and the
place of Man in the universe. Significantly in the
Maitrāyanī Upanisad (1.4) the questions raised are
atha kimetairvārnyānām śosan am mahārnavānām
śikharinām prapatanam dhruvasya pracalanamvrascanam
vātarajjūnām nimajjanam prthivyāh sthānād apasaranam…
“why the oceans dry up, why the mountain peaks
fall down, why the Polestar drifts, why the earth
moves from its position…”.
The present discussion about Irina is a pointer that
these mythical narratives represented real
happenings in the past.
at some ancient period an influential group of the
Vedic community emigrated out of a fertile region
between the Aravallis and the sea.
The memories were carried further as the
population moved in a northeastern direction, most
probably towards Kuruks etra, along the disturbed
River Sarasvati.
Yajurveda books consistently preserve these facts
codified in a ritualistic fashion.
In the sacrifices oblations are provided for Arbuda
(TS 7.2.20.1) and Gaura is recognized canonically
(TS 4.2.10.2, 5.5.11.1, 5.6.16.1, 7.3.18.1)
utsam jusasva madhumantamūrva samudriyam
sadanamā viśasva (TS 5.5.10, 16)
„Rejoice in the spring of sweetness, O Ocean, enter
your seat of the sea.’ is a prayer for the sea to
recede after it had over-flowed.
RV upholds Rtam, which may be explained rather
simplistically as universal order. Nirr ti in RV
represents an exception to this order. However, RV
does not associate Nir r ti with the southwest direction.
This happens first in the Yajurveda practices that
originated in the broad Kuru-Pāncāla land. Thus,
we conclude that the Vedic Irina should have been
in the Arbuda region southwest of Kuruks etra.
Since the Ran -of-kutch in those days was still a sea,
Irina has to be located north of the Ran near the
Luni river delta. Information available in the epics,
purānas and historical literature supports this
conclusion. Mahābhārata, (Aranya P. 82.55)
describes Arbuda Mountain as having an ancient
crater.
tato gaccheta dhrmajńo himavatsutam arbudam|
prthivyām yatra vaicchidram pūrvam āsīd
yudhisthira||
Yudhisthira! Then one should go to Arbuda son of
Himavān, where previously there was a crater in the
ground.
Skānda-purāna describes this crater as being near the
hermitage of Vasis tha. It also describes allegorically, a
sea wave (tsunami) killing several thousands in the
hermitages of Vasis tha, Viśvāmitra and others.
Ptolemy, (2nd Cent. AD) knew about the association
of Arbuda with a natural disaster. In Indika he names
Orbadarou or Arbuda as punishment of gods, which
synchronizes with the Vedic legend.
Not surprisingly, an ancient village by name Erin pura
(250 5’ N, 730 3’ E) is located in this region.
OBSERVE THE
FORK TYPE
BIFURCATION IN
THE DRAINAGE
PATTERN
SEPARATING
THE EAST
FLOWING
YAMUNA-
GANGA FROM
THE WEST
FLOWING
SARASVATI-
SINDHU SYSTEM
In response to the revolt of 1857, the
British in 1860 raised an irregular force
at Erin pura.
This was regularized officially as the
43rd Erinpura regiment in 1903, only to
be disbanded in 1921.
(http://www.defencejournal.com/2000/feb/central-
indian.htm)
VEDIC IRINA SHOULD HAVE BEEN IN THE LUNI-SUKRI
REGION. PRESENTLY THE VILLAGE ERINPURA
APPEARS TO CARRY THIS MEMORY